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There is, however, one matter which we must on no account
overlook- the effect of these teachings upon the hearers led by
them into despising the world and all that is in it.
There are two theories as to the attainment of the End of life.
The one proposes pleasure, bodily pleasure, as the term; the
other pronounces for good and virtue, the desire of which comes
from God and moves, by ways to be studied elsewhere, towards God.
Epicurus denies a Providence and recommends pleasure and its
enjoyment, all that is left to us: but the doctrine under
discussion is still more wanton; it carps at Providence and the
Lord of Providence; it scorns every law known to us; immemorial
virtue and all restraint it makes into a laughing stock, lest any
loveliness be seen on earth; it cuts at the root of all orderly
living, and of the righteousness which, innate in the moral
sense, is made perfect by thought and by self-discipline: all
that would give us a noble human being is gone. What is left for
them except where the pupil by his own character betters the
teaching- comes to pleasure, self-seeking, the grudge of any
share with one's fellows, the pursuit of advantage.
Their error is that they know nothing good here: all they care
for is something else to which they will at some future time
apply themselves: yet, this world, to those that have known it
once, must be the starting-point of the pursuit: arrived here
from out of the divine nature, they must inaugurate their effort
by some earthly correction. The understanding of beauty is not
given except to a nature scorning the delight of the body, and
those that have no part in well-doing can make no step towards
the Supernal.
This school, in fact, is convicted by its neglect of all mention
of virtue: any discussion of such matters is missing utterly: we
are not told what virtue is or under what different kinds it
appears; there is no word of all the numerous and noble
reflections upon it that have come down to us from the ancients;
we do not learn what constitutes it or how it is acquired, how
the Soul is tended, how it is cleaned. For to say "Look to God"
is not helpful without some instruction as to what this looking
imports: it might very well be said that one can "look" and still
sacrifice no pleasure, still be the slave of impulse, repeating
the word God but held in the grip of every passion and making no
effort to master any. Virtue, advancing towards the Term and,
linked with thought, occupying a Soul makes God manifest: God on
the lips, without a good conduct of life, is a word.
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